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THE GUILT OF THE PAGAN. 



THE GUILT OF THE PAGAN. 



SEEMOK 



PREACHED FOR THE BOARD OF FOREIGN MISSIONS 



x£Bh$tzx%Kn €\juxt\ji, 



3M.A.Y 3, 1863. 



WILLIAM G. T. SHEDD, L>. D. 



Published at the request of the Executive Committee. 



NEW YOKK: 

MISSION HOUSE, No. 23 CENTRE STREET. 

1863. 



1A 



The Library 
of Congress 

washington 






$ 



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f 






SERMON. 



" They are without excuse ; because that when they knew God, they glorified him not 
as God. And even as they did not like to retain God in their knowledge, God gave them 
over to a reprobate mind." — Romans i. 20, 21, 28. 

Unless the guilt of the pagan world can be proved, the 
missionary enterprises of the Christian church, from the days of 
the Apostles to the present time, have all been a waste of labor. 
Nay more, if the sin and ill-desert of the entire human race, 
in all its generations, cannot be established, then the Chris- 
tian religion itself, involving the incarnation of God, is an 
attempt to supply a demand that has no real existence. Both 
theoretical and practical Christianity stands or falls with the 
doctrine of the universal guilt of man. It is no wonder, there- 
fore, that the apostle Paul, in the opening of the most system- 
atic and logical treatise in the New Testament, the epistle to 
the Romans, enters upon a line of argument to demonstrate 
the ill-desert of every human creature without exception, and 
to prove that before an unerring tribunal, and in the final day 
of adjudication, " every mouth must be stopped, and all the 
world become guilty before God " (Rom. hi. 19). 

In conducting his argument, the apostle relies upon two 
facts, in particular, to establish his position. The first is, that 
however dim or imperfect mans knowledge of God and the 
moral law may be, he nevertheless knows more than he puts 



4 THE GUILT OF THE PAGAN. 

in practice. Of the millions of idolaters in cultivated Greece 
and Rome, and the millions of idolaters in that barbaric world 
which lay outside of the Graeco-Roman civilization, he affirms, 
that they " are without excuse ; because that when they knew 
God, they glorified him not as God." And the second fact 
upon which he founds his charge of guilt is, that the dim percep- 
tion of God and the moral law, as well as the idolatrous notions 
that were formed upon these subjects, both alike originated in the 
wicked inclination of the heart. These pagans, he says, " did 
not like to retain God in their knowledge," and, therefore, " God 
gave them over to a reprobate mind." The apostle vindicates 
the ways of God in the condemnation of man, because human 
conscience, be it much or little, is always in advance of human 
character ; and, also, because all the various forms of human 
error respecting the Divine being and attributes, all the idol- 
atry and superstition of the barbaric races of mankind, origin- 
ate not in man's created and rational constitution, but in the 
sin of his apostate and corrupt heart. These two facts, in the 
judgment of St. Paul, justify the damnation of the heathen ; 
and to their examination we now proceed, under the light of 
St. Paul's inspiration and reasoning. 

I. The idea of God is the most important and comprehen- 
sive of all the ideas of which the human mind is possessed. It 
is the foundation of religion, of all right doctrine, and all right 
conduct. A correct intuition of it leads to correct religious 
theories and practice ; while any erroneous or defective view 
of the Supreme Being will pervade the whole domain of reli- 
gion, and exert a most pernicious influence upon the character 
and conduct of men. It is this great idea of the deity, inborn 
and constitutional to the human mind, which St. Paul seizes ; 
and he flashes its penetrating light into the recesses of the 
pagan heart. He traces back the horrible depravity of the 
heathen world, which he depicts with a pen as sharp as that of 
Juvenal, but with none of Juvenal's bitterness and vitriolic 



THE GUILT OF THE PAGAN. 5 

sarcasm, to a distorted and false conception of the Divine being 
and attributes. 

But he does not, for an instant, concede that this distorted 
and false conception is founded in the original structure and 
constitution of the human soul, and that this moral ignorance 
is necessary and inevitable to the pagan. This mutilated idea 
of the Supreme Being was not inlaid in the rational creature 
on that mor.ning of creation, when God said, "Let us make 
man in our image, after our likeness." On the contrary, the 
apostle affirms, that in the moral constitution of a rational 
soul, and in the works of creation and providence, the Creator 
has given to all men the media to a correct idea of himself, 
and asserts, by implication, that if they had always employed 
these media, they would have always possessed this idea. "The 
wrath of God," he says, " is revealed from heaven against all 
ungodliness and unrighteousness of men who hold the truth in 
unrighteousness, because, that which may be known of God* is 
manifest in them, for God hath showed it unto them. For the 
invisible things of Him, even his eternal power and godhead, 
are clearly seen from the creation of the world, being under- 
stood by the tilings that are made, so that they are without 
excuse ; because that when they hneio God they glorified him 
not as God " (Kom. i. 18-21). This is said, be it remember- 
ed, of the pagan world ; and from this reasoning it appears 
that the pagan mind has not kept what was committed to it. 
It has not employed the moral instrumentalities, nor elicited 
the moral truths with which it has been* furnished. This rea- 
soning implies that the pagan man by his constitutional struc- 
ture knows more of his Maker than he puts in practice ; that 
he possesses a talent which he hides ia the earth ; that he has 
a pound which he keeps laid up in a napkin. 

When Napoleon was returning from his campaign in Egypt 
and Syria, he was seated one night upon the deck of the vessel 

* rb yvuorbv, the knowable (scibile) in God ; all that the finite can comprehend of the 
Infinite. 



b THE GUILT OF THE PAGAN. 

under the open canopy of the heavens, surrounded by his cap- 
tains and generals. The conversation had taken a skeptical 
direction, and most of the party had combated the doctrine of 
the Divine Existence. Napoleon sat silent and musing, apparently 
taking no interest in the discussion, when suddenly raising his 
hand, and pointing at the crystalline firmament, crowded with 
its mildly shining planets, and its keen glittering stars, he broke 
out in those startling tones that so often electrified a million of 
men : " Gentlemen, who made all that ? '•' The " eternal power 
and godhead " of the Creator are impressed by " the things that 
are made ; " and these words of Napoleon to his atheistic cap- 
tains silenced them. And the same impression is made the 
world over. Go to-day into the heart of Africa, or into the 
centre of New Holland ; select the most imbruted pagan that 
can be found ; take him out under a clear star-lit heaven, and 
ask him who made all that, and the idea of a Superior Being, — 
superior to all his fetishes and idols, — possessing eternal power 
and godhead, immediately emerges in his consciousness. The 
instant the missionary takes this lustful idolater away from the 
circle of his idols, and brings him face to face with the heavens 
and the earth, as Napoleon brought his captains, the constitu- 
tional idea dawns again, and the pagan trembles before the un- 
seen Power.* 

* The early Fathers in their defence of the Christian doctrine of one God, against the 
objections of the pagan advocate of the popular mythologies, contend that the better pagan 
writers themselves agree with the new religion, in teaching that there is one Supreme Be- 
ing. Lactantius (Institutiones i. 5), after quoting the Orphic Poets, Hesiod, Virgil, and 
Ovid, in proof that the heathen poets taught the unity of the supreme deity, proceeds to 
show that the better pagan philosophers, also, agree with them in this. " Aristotle," he 
says, " although he disagrees with himself, and says many things that are self-contradictory, 
yet testifies that one supreme mind rules, over the world. Plato, who is regarded as the 
wisest philosopher of them all, plamly and openly defends the doctrine of a divine monarchy, 
and denominates the Supreme Being, not ether, nor reason, nor nature, but, as he is, god ; 
and asserts that by him this perfect and admirable world was made. And Cicero follows 
Plato, frequently confessing the deity, and calls him the Supreme Being, in his treatise on 
the Laws." Terlullian (De test. an. c. 1; adv. Marc. i. 10; ad Scap. c. 2; Apol. c. 17), 
than whom no one of the Christian Fathers was more vehemently opposed to the philoso- 
phizing of the schools, earnestly contends that the doctrine of the unity of God is constitu- 
tional to the human mind. " God," he says, " proves himself to be God, and the one only 



THE GUILT OF THE PAGAN. 7 

But it will be objected that it is a very dim and inadequate 
idea of the deity that thus rises in the pagan's mind, and that, 
therefore, the apostle's affirmation that he is " without excuse" 
for being an idolater and a sensualist needs some qualification. 
This imbruted creature, says the objector, certainly does not 
possess the metaphysical conception of God as a Spirit, and of 
all his various attributes, like the dweller in Christendom. 
How then can he be brought in guilty before the same eternal 
bar, and be condemned to the same eternal death, with the 
nominal Christian ? The answer is plain, and decisive, and de- 
rivable out of the apostle's own statements. In order to estab- 
lish the guiltiness of a rational creature before the bar of God, 
it is not necessary to show that he has lived in the seventh 
heavens, and under a blaze of moral intelligence like that of the 

God, by the very fact that he is known to all nations ; for the existence of any other deity 
than he would first have to be demonstrated. The God of the Jews is the one whom the 
souls of men call their god. We worship one God, the one whom ye all naturally know, at 
whose lightnings and thunders ye tremble, at whose benefits ye rejoice. Will ye that we 
prove the divine existence by the witness of the soul itself, which, although confined by the 
prison of the body, although circumscribed by bad training, although enervated by lusts 
and passions, although made the servant of false gods, yet when it recovers itself as from a 
surfeit, as from a slumber, as from some infirmity, and is in its proper condition of sound- 
ness, it calls God by this name only, because it is the proper name of the true God. ' Great 
God,' ' good God,' and ' God grant,' [deus, not dii] are words in every mouth. The soul 
also witnesses that He is its judge, when it says, ' God sees,' ' I commend to God,' ' God 
shall recompense me.' testimony of a soul naturally Christian [i. e., monotheistic]. Fi- 
nally, in pronouncing these words, it looks not to the Roman capitol, but to heaven ; for it 
knows the dwelling-place of the true God : from him and from thence it descended." Cal- 
vin (Inst. I. 10) seems to have had these statements in his eye, in the following remarks : 
"In almost all ages, religion has been generally corrupted. It is true, indeed, that the 
name of one Supreme God has been universally known and celebrated. For those who used 
to worship a multitude of deities, whenever they spake according to the genuine sense of 
nature, used simply the name of God in the singular number, as though they were contented 
with one God. And this was wisely remarked by Justin Martyr, who for this purpose 
wrote a book ' On the Monarchy of God,' in which he demonstrates, from numerous testi- 
monies, that the unity of God was a principle universally impressed on the hearts of men. 
Tertullian (De Idolatria) also proves the same point from the common phraseology. But 
since all men, without exception, have became vain in their understandings, all their natural 
perception of the Divine unity has only served to render them inexcusable." In consonance 
■with these views, the Presbyterian Confession of Faith (ch. i.) affirms that " the light of 
nature, and the works of creation and providence, do so far manifest the goodness, wisdom 
and power of God, as to leave men inexcusable." 



8 THE GUILT OF THE PAGAN. 

arch-angel Gabriel. It is only necessary to show that he has 
enjoyed some degree of moral light, and that he has not lived 
up to it. Any creature who knows more than he practices is a 
guilty creature. If the light in the pagan's intellect concern- 
ing God and the moral law, small though it be, is yet actually 
in advance of the inclination and affections of his heart, and 
the actions of his life, he deserves to be punished like any and 
every other creature under the Divine government, of whom 
the same thing is true. Grades of knowledge vary indefinitely. 
No two men upon the planet, no two men in Christendom 
itself, possess precisely the same degree of moral intelligence. 
There are men walking the streets of this city to-day under the 
full light of the Christian revelation, whose notions respecting 
God and law are exceedingly dim and inadequate ; and there 
are others whose views are clear and accurate in a high degree. 
But there is not a person in this city, young or old, ignorant 
or cultivated, in the purlieus of vice or in the saloons of wealth, 
whose knowledge of God is not in advance of his character. 
Ask the young thief in the subterranean haunts of vice and 
crime, if he does not know more of moral truth than he puts 
in practice, and if he renders an honest answer, it is in the 
affirmative. Ask the most besotted soul, immersed and petri- 
fied in pleasure, if his career upon earth has been in accordance 
with his own knowledge and conviction of what is right and 
required by his Maker, and he will answer no, if he answers 
truly. This is the condemnation, that light, in varying degrees 
it is true, but always in some degree, falls upon the pathway of 
every man, but he loves darkness rather than light, because his 
heart and deeds are evil. 

And this principle will be applied to the pagan world in 
the day of the great winding up of human history. It is so 
applied by St. Paul. He himself concedes that the Gentile has 
not enjoyed all the advantages of the Jew, and argues that the 
ungodly Jew will be visited with a more severe punishment 
than the ungodly Gentile. But he expressly affirms that the 



THE GUILT OF THE PAGAN. 9 

•pagan is under lata, and hnows that he is ; that he shows the 
work of the law that is written in his heart, his conscience 
also bearing witness, and his thoughts the meanwhile accusing 
him (Rom. ii. 15). But the knowledge of the law implies 
the knowledge of God in an equal degree. Who can feel him- 
self amenable to a moral law, without at the same time think- 
ing of its Author ? The law and the Lawgiver are indivisible. 
The one is the mirror and index 'of the other. If the eye opens 
dimly upon the commandment, it opens dimly upon the Sove- 
reign ; if it sees eternal right and law with clear and celestial 
vision, it then looks directly into the face of God. Law and 
God are correlative to each Other; and just so far, consequent- 
ly, as the heathen understands- the law that is written on the 
heart, does he apprehend the~ Being who sitteth upon the circle 
of the heavens, and who impinges himself upon the conscious- 
ness of man. This being so, it is plain that we can confront 
the ungodly pagan with the same charge of guilt before the 
Eternal Judge with which we confront the ungodly nominal 
Christian. We can tell him with positiveness, wherever we 
find him ; be it under the burning zone of Africa, or in the 
frozen home of the Esquimaux ; that he knows more than he 
puts in practice. We will concede to him that the quantum 
of his mora] knowledge is very stinted and meagre ; but in the 
same breath we will remind him that small as it is, he has not 
lived up to it ; that he, too, has " come short ;" that he, too, 
knowing God in the dimmest, faintest degree, has yet not glori- 
fied him as God, in the slightest, faintest manner. The Bible 
sends the ungodly and licentious pagan to hell upon the same 
principle that it sends the ungodly and licentious nominal 
Christian. It is the just principle enunciated by our Lord 
Christ, the judge of quick and dead, when he says : " He who 
knew his master's will [clearly], and did it not, shall be beaten 
with many stripes ; and he who knew not his master's will 
[clearly, but knew it dimly], and did it not, shall be beaten 
with few stripes " (Luke xii. 47, 48) . 



10 THE GUILT OF THE PAGAft T . 

The present and future condition of the heathen world is a 
subject that has enlisted the interest of two very different 
classes of men. The church of God has pondered, and labored, 
and prayed oyer this subject, and will continue to do so till 
the millennium. And the disbeliever in revelation has also 
turned his mind to the consideration of this black mass of 
ignorance and misery which- welters upon the globe like a 
chaotic ocean ; these teeming -millions of barbarians and 
savages who render the aspect 'of ffre world so sad and so dark. 
The church, we need not say^-^ave accepted the biblical 
theory, and have traced the wretched, condition of the pagan 
world, as St. Paul does, to their sift and transgression. They 
have held that every pagan is'ti rational-creature, and by virtue 
of that fact has known somefGing pf the moral law ; and that 
to the extent of the knowledge he\has had v he is as guilty for 
the transgression of law, and^as^really tinder its condemnation, 
as the dweller under the light of revelation and civilization. 
They have maintained that every human creature has enjoyed 
sufficient light, in the workingCof -natural reason and conscience, 
and in the impressions—that are made by the glory and the 
terror of the naturaT^world above and around him, to bring 
him in guilty before the Everlasting Judge. For this reason, 
the church has denied that the pagan is an innocent creature, 
or that he can stand in the judgment before the Searcher of 
hearts. For this reason, the church has believed the declara- 
tion of the apostle John, that " the whole world lieth in wick- 
edness" (1 John v. 19), and has endeavored to obey the com- 
mand of Him who came to redeem pagans as much as nominal 
Christians, to go and preach the gospel to every creature, be- 
cause every creature is a guilty creature. 

But the disbeliever in revelation adopts the theory of 
human innocency, and looks upon all the ignorance and wretch- 
edness of paganism as he does upon the suffering, decay, and 
death in the vegetable and animal world. It is the necessary 
condition, he asserts, of all created existence ; and as decay and 



THE GUILT OF THE PAGAN. 11 

death in the vegetable and animal worlds only result in a more 
luxuriant vegetation, and an increased multiplication of living 
creatures, so the evils and woes of the hundreds of generations, 
and the millions of individuals, during the sixty centuries that 
have elapsed since the origin of man, will all of them minister to 
the ultimate and everlasting weal of the race. There is no 
need, therefore, he maintains, of endeavoring to save such 
feeble and ignorant beings from judicial condemnation and 
eternal penalty. Such finiteness and helplessness cannot be 
put into relations to such an awful attribute as the eternal 
nemesis of God. Can it be, he asks, that the millions upon 
millions that have been born, lived their brief hour, enjoyed 
their little joys and suffered their sharp sorrows, and then 
dropped into " the dark backward and abysm of time," have 
really been guilty creatures, and have gone down to an end- 
less hell ? 

But what does all this reasoning and querying imply I 
Will the objector really take the position and stand to it, that 
the pagan man is not a rational and responsible creature ? that 
he does not possess sufficient knowledge of moral truth to jus- 
tify his being brought to the bar of Judgment? Will he say 
that the population that knew enough to build the pyramids 
did not know enough to break the law of God ? Will he affirm 
that the civilization of Babylon and Mneveh, of Greece and 
Borne, did not contain within it enough of moral intelligence 
to constitute a foundation for future rewards and punishments ? 
Will he tell us that the people of Soclom and Gomorrah stood 
upon the same plane with the brutes that perish, and the trees 
of the field that rot and die, having no idea of God, knowing 
nothing of the distinction between right and wrong, and never 
feeling the pains of an accusing conscience ? Will he maintain 
that the populations of India, in the midst of whom one of the 
most subtile and ingenious systems of pantheism has sprung up 
with the luxuriance and involutions of one of their own jun- 
gles, and which has enervated the whole religious sentiment of 



12 v THE GUILT -OF THE PAGAN. 

the Hindoo race as opium has enervated their physical frame: 
will he maintain that such an untiring and persistent mental 
activity as this is incapable of apprehending the first principles 
of ethics and natural religion, which in comparison with the 
complicated and obscure ratiocinations of Boodhism are clear as 
water, and lucid as atmospheric air ? In other connections, this 
theorist does not speak in this style. In other connections, and 
for a different purpose, he enlarges upon the dignity of man, of 
every man, and eulogizes the power of reason which so exalts 
him in the scale of being. With Hamlet, he dilates in proud 
and swelling phrase: "What a piece of work is man ! How 
noble in reason ! how infinite in faculties ! in form and moving, 
how express and admirable ! in action how like an angel ! in 
apprehension how like a god ! the beauty of the world ! the 
paragon of animals I" It is from that very class of theorizers 
who deny that the heathen are in danger of eternal perdition, 
and who represent the whole missionary enterprise as a work of 
supererogation, that we receive the most extravagant accounts 
of the natural powers and gifts of man. Now, if these powers 
and gifts do belong to human nature by its constitution, they 
certainly lay a foundation for responsibility; and all such 
theorists must be able to show that the pagan has made a right 
use of them, and has thought and acted in conformity with this 
large amount of truth and reason, with which, according to 
their own statement, he is endowed, or else they consign him, 
as St. Paul does, to " the wrath of God which is revealed from 
heaven, against all ungodliness, and unrighteousness of men 
who hold the truth in unrighteousness." If you assert that the 
pagan man has had no talents at all committed to him, and 
can prove your assertion, you are consistent in denying that 
he can be summoned to the bar of God, and be tried for ever- 
lasting life or death. But if you concede that he has had one 
talent, or two talents committed to his charge ; and still more, 
if you exaggerate his gifts, and endow him with five or ten 
talents; then it is impossible for you to save him from the re- 



THE GUILT OF -THE PAGAN. 13 

tributions to come, except you can prove & perfect administra- 
tion and use of the trust. 

II. Aud this brings us to the consideration of the second fact 
upon which St. Paul rests his position that the pagan world is 
in a state of condemnation. He concedes that man outside of 
the pale of revelation is characterized, not indeed by total, but 
by great ignorance of God and divine things ; that his moral 
knowledge is exceedingly dim and highly distorted. But the 
fault is in himself that it is so. " As they did not like to retain 
God in their knoivledge, God gave them over to a reprobate 
mind." 

The question very naturally arises, and is frequently urged 
by the unbeliever : How comes it to pass that the knowledge 
of God, of which the apostle speaks, and which he affirms to 
be innate and constitutional to the human mind, should become 
so vitiated in the pagan world % The majority of mankind are 
polytheists and idolaters, and have been for thousands of years. 
Can it be that St. Paul is correct in affirming that the doctrine 
that there is only one God is native to the human mind, — that 
the pagan u hiow>s v this God, and yet does not glorify him as 
God ? The majority of mankind are earthly and sensual, and 
have been for thousands of years. Can it be that St. Paul is 
correct in saying that there is a moral law written upon their 
heart, forbidding such carnality, and enjoining purity and 
holiness ? Some theorizers argue that because the pagan man 
does not obey the law, therefore he does not know the law ; 
and that because he has not revered and worshipped the one 
Supreme Deity, therefore he does not possess the idea of such 
a Being. They look out upon the pagan populations, and see 
them bowing down to stocks and stones, and witness their 
immersion in the abominations of heathenism, and conclude 
that these millions of rational beings really know no better, 
and that therefore it is unjust to hold them responsible for their 
polytheism and moral corruption. But why do they confine 
this species of reasoning to the pagan world ? Why do they 



14 THE GUILT OF THE PAG AX. 

not bring it into nominal Christendom, and apply it there ? 
Why does not this theorist go into the midst of European 
civilization ; into the heart of London or Paris ; and gaage the 
moral knowledge of the sensualist, by the moral character of 
the sensualist ? Why does he not tell us that because this 
civilized man acts no better, that therefore he knows no better ? 
Why does he not maintain that because this voluptuary breaks 
all the commandments in the decalogue, therefore he must be 
ignorant of all the commandments in the decalogue ? that because 
he neither fears nor loves the one only God, therefore he does 
not know that there is any such Being ? 

It will never do to estimate man's moral knowledge by 
man's moral character. He knows more than he practices. 
And there is not so much difference in this particular between 
some men in nominal Christendom, and some men in Heathen-'] 
dom, as is sometimes imagined. The moral knowledge of those 
who lie in the lower strata of Christian civilization, and those 
who lie in the higher strata of Paganism, is probably not so 
very far apart. Place the imbruted outcasts of our metropolitan 
population beside the Indian hunter, with his belief in the Great 
Spirit, and his worship without images or pictorial representa- 
tions;* beside the stalwart Mandingo of the high table lands of 
Central Africa, with his active and enterprising spirit, carrying 
on manufactures and trade with all the keenness of any civilized 
worldling; beside the native merchants and lawyers of 
Calcutta, who still cling to their ancestral Boodhism, or else 
substitute French infidelity in its place ; place the lowest of the 
highest, beside the highest of the lowest, and tell us if the 
difference is so very marked. Sin like holiness is a mighty 
leveller. The a dislike to retain God" in the consciousness, the 
aversion of the heart towards the purity of the moral law, 
vitiates the native perceptions alike in Christendom and 
Paganism. 

* There are no profane words in the (Iowa) Indian language ; no light or profane way 
of speaking of the " Great Spirit." Foreign Missionary, May 1863, p. 337. 



THE GUILT OF THE PAGAN. 15 

The theory that the pagan is possessed of such an amount 
and degree of moral knowledge as has been specified has 
awakened some apprehensions in the minds of some Christian 
theologians, and has led them unintentionally to foster the 
opposite theory, which, if strictly adhered to, would lift off all 
responsibility from the pagan world, would bring them in 
innocent at the bar of God, and would render the whole 
enterprise of Christian missions a superfluity and an absurdity. 
Their motive has been good. They have feared to attribute 
any degree of accurate knowledge of God, and the moral law, 
to the pagan world, lest they should thereby conflict with the doc- 
trine of total depravity. They have erroneously supposed that if 
they should concede to every man, by virtue of his moral 
constitution, some correct apprehensions of ethics and natural 
religion, it would follow that there is some native goodness in 
him. But light in the intellect is very different from life and 
affection in the heart. It is one thing to know the law of God, 
and quite another thing to obey it. Even if we should concede 
to the degraded pagan, or the degraded dweller in the haunts 
of vice in Christian lands, all the intellectual knowledge of God 
and the moral law that is possessed by the ruined archangel 
himself, we should not be adding a particle to his moral 
character, or his moral excellence. There is nothing of a holy 
quality in the mere intellectual perception that there is one 
Supreme Being, and that he has issued a pure and holy law for 
the guidance of all rational creatures. The mere doctrine of the 
Divine Unity will save no man. There is no redemptive power 
in it. It forgives no sin, and it delivers from no bondage to 
sin. " Thou believest," says St. James, " that there is one God ; 
thou doest well ; the devils also believe and tremble." Satan 
himself is a monotheist, and knows very clearly all the 
commandments of God ; but his heart and will are in demoniacal 
antagonism with them. And so it is, only in a lower degree, 
in the instance of the pagan and of the natural man in every 
age, and in every clime. This intellectual perception, therefore, 



16 THE GUILT OF THE PAGAN. 

this cons tit utional apprehension of the first principles of natural 
religion, instead of lifting up disobedient man into a higher and 
more favorable position before the eternal bar, casts him down 
to a deeper perdition. Light that is abused ministers to a 
greater condemnation ; and the Eternal Judge will say to every 
man, Jew or Gentile, that has held any portion or degree of 
moral truth in unrighteousness, as his apostle said to the 
unfaithful Jew : " Thou therefore that teachest another, teachest 
thou not thyself ? thou that preach est a man should not steal, 
dost thou steal ? thou that sayest a man should not commit 
adultery, dost thou commit adultery V (Rom. iii. 21, 22.) If 
the heathen knew nothing at all of his Maker and his duty, he 
could not be held responsible, and would not be summoned to 
judgment. As St. Paul affirms: "Where there is no law, 
there is no transgression.' 7 But if when he knew God in some 
degree, he glorified him not as God to that degree ; and if, 
when the moral law was written upon his heart, he went 
counter to its requirements, and actually heard the accusing 
voice of his own conscience after so doing, then his mouth must 
be stopped, and he must become guilty before his Judge, like 
any and every other disobedient creature. 

It is this serious and damning fact in the history of man 
upon the globe, that St. Paul brings to view, in the affirmation 
that the pagan world "did not like to retain God in their 
knowledge." He accounts for all the idolatry and sensuality, 
all the darkness and vain imaginations of paganism, by refer- 
ring them to the aversion of the natural heart The primary 
difficulty was in the affections of the pagan, and not in his 
understanding. He knew too much for his own comfort in sin. 
The contrast between the Divine purity that was mirrored in 
his conscience, and the sinfulness that was wrought into his 
heart and will, rendered this inborn constitutional idea of God 
a painful one. It was a fire in the bones. If the Psalmist, a 
renewed man, yet not entirely free from human corruption, 
could say : " I thought of God, and was troubled," much more 



a 



THE GUILT OF THE PAGAN. IT 

must the totally depraved man of paganism be filled with terror, 
when in the thoughts of his heart, in the hour when the 
accusing conscience was at work, he brought to mind the one 
great God of gods, the vast unseen Power, whom he did not 
■lorify, and whom he had offended. It was no wonder, 
therefore, that he did not like to retain the idea of such a 
being in his consciousness, and that he adopted all possible 
expedients to get rid of it. The apostle informs us that the 
pagan actually called in his imagination to his aid, in order to 
extirpate, if possible, all his native and rational ideas and 
convictions upon religious subjects. He became vain in his 
imaginations, and his foolish heart, as a consequence, was 
darkened, and he changed the glory of the, incorruptible God, 
the spiritual unity of the deity, into an image made like to 
corruptible man, and to birds, and four-footed beasts, and 
creeping things (Rom. i. 21-23). He invented idolatry, and 
all those " gay religions full of pomp and gold," in order to 
blunt the edge of that sharp, spiritual conception of God, which 
was continually cutting and lacerating his wicked and his 
sensual heart. Hiding himself amidst the columns of his 
idolatrous temples, and under the smoke of his idolatrous 
incense, he thought, like Adam, to escape from the view and 
inspection of that Infinite One, who from the creation of the 
world downward makes known to all men his eternal power 
and godhead (Rom. i. 20) ;. who, as St. Paul taught the 
philosophers of Athens, is not far from any one of his rational 
creatures (Acts xvii. 27) ; who, as the same apostle taught the 
pagan Lycaonians, though in time past he suffered all nations 
to walk in their own ways, yet left not himself without witness, 
in that he did good, and gave them rain from heaven, and 
fruitful seasons, filling their hearts with food and gladness 
(Acts xiv. 16, 17). 

The first step in the process of mutilating the original idea 
of God as a unity and an invisible Spirit, is seen in those 
pantheistic religions which lie behind all the mythologies of 



18 THE GUILT OF THE PAGAN. 

the ancient world, like a nebulous vapor, out of which the more 
distinct idols and images of paganism are struggling. Here, 
the notion of the Divine unity is still preserved; but the 
Divine personality and holiness are lost. God becomes a vagufr 
impersonal power with no moral qualities, and no religious 
attributes ; and it is difficult to say which is worst in its moral 
influence, this pan theism which, while retaining the doctrine 
of the Divine unity, yet denudes the deity of all that renders 
him an object of love and reverence ; or the grosser idolatries 
that succeeded it, For man cannot love, with all his mind and 
heart and soul and strength, a vast force working blindly 
through infinite space, and everlasting time. 

And the second and last stage in the process of vitiating 
the true idea of God appears in that polytheism in the midst of 
which St. Paul lived, and labored, and preached, and died ; in 
that seductive and beautiful paganism, that classical idolatry, 
which still addresses the human taste in such a fascinating 
manner in the Venus de Medici, and the Apollo Belvidere. 
The idea of the unity of God is now mangled and cut up into 
the "gods many," and the "lords many;" into the thirty 
thousand divinities of the Pagan pantheon. This completes the 
process. God now gives his guilty creature over to those vain 
imaginations of naturalism, sensualism, and idolatry, and to an 
increasingly darkening mind, until in the lowest forms of 
heathenism he so distorts and • suppresses the concreated idea 
of the deity, that some speculatists assert that it does not be- 
long to his constitution, and that his Maker never endowed him 
with it. How is the gold become dim ! How is the most 
fine gold changed ! 

But it will be objected that all this lies in the past. This 
is the account of a process that has required centuries, yea 
millenniums, to bring about. A hundred generations have been 
engaged in transmuting the monotheism with which the human 
race started, into the pantheism and polytheism in which the 
great majority of it is now involved. How do you establish 



THE GUILT OF THE PAGAN. 19 

the guilt of those at the end of the line ? How can you charge 
upon the present generation of pagans the same culpability that 
Paul imputed to their ancestors eighteen centuries ago, and that 
Noah the preacher of righteousness denounced upon the ante- 
diluvian pagan ? As the deteriorating process advances, does 
not the guilt diminish ; and now in these ends of the ages, and 
in these dark habitations of cruelty, has not the culpability run 
down to a minimum which God in the day of judgment will 
"wink at?" 

We answer no ; because, in the first place, the structure of 
the human mind is precisely the same that it was when the 
Sodomites held down the truth in unrighteousness, and the 
Koman populace turned up their thumbs that they might see 
the last drops of blood ebb slowly from the red gash in the 
dying gladiator's side. Man, in his deepest degradation, in his 
most hardened depravity, is still a rational intelligence ; and 
though he should continue to sin on indefinitely, through cycles 
of time as long as those of geology, he cannot unmake himself; 
he cannot unmould his immortal essence, and absolutely eradi- 
cate all his moral ideas. Even paganism itself has its fluctua- 
tions of moral knowledge. The early E-oman, in the days of 
Numa, was highly ethical in his views of the deity, and his con- 
ceptions of moral law. Varro informs us that for a period of 
one hundred and seventy years, the Romans worshipped their 
gods without any images ;* and Sallust denominates these pris- 
tine Romans " religiosissimi mortales." And how often does 
the missionary discover a tribe, or a race, whose moral intelli- 
gence is higher than that of the average of paganism. Nay, 
the same race, or tribe, passes from one phase of polytheism to 
another ; in one instance exhibiting many of the elements and 
truths of natural religion, and in another almost entirely sup- 
pressing them. These facts prove that the pagan man is under 
supervision ; that he^ is under the righteous despotism of moral 
ideas and convictions ; that God is not far from him ; that he 
lives and moves and has his being in his Maker ; and that God 

* Varro, apud Plutarch, Numa, 8 ; Augustine : De civitate dei, IV. xxxi. 



20 THE GUILT OF THE PAGAN. 

does not leave himself without witness in his constitutional 
structure. Therefore it is, that this sea of rational intelligence 
thus surges and sways in the masses of paganism ; sometimes 
dashing the creature up the heights, and sometimes, sending 
him down into the depths. 

But we answer no, to the question that is put by the 
objector, for a second reason that is still more conclusive, because 
it is still more practical. The guilt of the pagan cannot be 
reduced to a minimum and disappear, because, wherever he is 
found, he is found to be self-willed and determined in sin. He 
does not like to retain truth in his mind, or to obey it in his 
heart. Go into the centre of Africa to-day; select out the most 
imbruted heathen ; bring to his remembrance that class of 
truths with which he is already acquainted, and add to them 
the still larger class that issue from revelation ; and you will 
find that he is predetermined against them. He takes sides 
with all the depth and intensity of his being, with that 
sinfulness which is common to man, and which it is the object 
of both ethics and the gospel to oppose and remove. This 
pagan loves the sin which is forbidden, more than he loves the 
holiness that is commanded. We grant that the temptations 
that assail him are very powerful ; but are not some of the 
temptations that beset any and every man very powerful? We 
grant that this wretched slave of vice and pollution cannot 
possibly break off his sins by righteousness, without the 
renewing and sanctifying grace of God ; but neither can any 
man in the heart of Christendom. He loves his chains and his 
bondage, even as every other sinner loves them; and this 
proves that his moral corruption is the same self-willed thing 
in principle with that of mankind in every age and grade of 
civilization. It is the rooted aversion of the human heart 
toward the purity and holiness of God ; it is " the carnal mind 
which is at enmity against God, for it is not subject to the law of 
God, neither indeed can be" (Rom. viii. 7). 

Ask the faithful and devoted missionaries who go down 
into these habitations of cruelty to pour more light into the 



THE GUILT OF THE PAGAN. 21 

mind, and to induce the pagan to leave his idols and his 
sensualism ; ask them if they find that sinful human nature is 
any different there, from what it is elsewhere, so far as yielding 
to the claims of God and law is concerned. Do they tell you 
that they are uniformly successful in persuading these sinners 
to leave their sins ? that they never find any self-will, any 
determined opposition to the holy law of purity, any preference 
of a life of license, with its woes here upon earth, and hereafter 
in hell, to a life of self-denial with its joys eternal? On the 
contrary, they testify that the old maxim upon which so many 
millions of the human family in nominal Christendom act : 
"Enjoy the present, and jump the life to come," is the rule for 
the mass of the heathen population, of whom so few can be 
persuaded to leave their idols and their lusts. Like the people 
of Israel when expostulated with by the prophet Jeremiah for 
their idolatry and pollution, the majority of the pagan world, 
when endeavors have been made to reclaim them, have said to 
the missionary: "There is no hope: no; fori have loved 
strangers, and after them I will go" (Jer. ii. 25). There is not 
a single individual of them all who has been necessitated to do 
wrong. Each one of them has a will of his own, and loves the 
sin that is destroying him more than he loves the holiness that 
would save him. Notwithstanding all the horrible accompani- 
ments of sin in heathen society, the wretched creature prefers 
to enjoy the pleasures of sin for a season, rather than come out 
and separate himself from the unclean thing, and begin that 
holy warfare and obedience to which his God and Saviour invite 
him. This, we repeat, proves that the sin is not forced upon 
the rational creature. For if he hated his sin ; nay, if he felt 
weary and heavy-laden because of it, he would leave it. The 
Christian missionary announces a free grace, and a proffered 
assistance of the Holy Ghost, of which he may avail himself at 
any moment. Had he the feeling of the weary and penitent 
prodigal, the same father's house is ever open for his return, and 
the same father seeing him on his return, though yet a great 
way off, would run and fall upon his neck and kiss him. But 



22 THE GUILT OF THE PAGAN. 

the heart is hard, and the spirit is utterly selfish, and the will 
is perverse and determined, and therefore the natural knowledge 
of God and his law which this sinner possesses by his very 
constitution, and the added knowledge which the efforts of 
benevolent Christians have imparted to him, are not strong 
enough to overcome his inclination and induce him to break oif 
his sins by righteousness. To him, also, as well as to every 
sin-loving man, these solemn words will be spoken in the day 
of final adjudication: "The wrath of God is revealed from 
heaven against all ungodliness, and unrighteousness of men who 
hold down Qcarexeiv^ the truth in unrighteousness ; because that 
which may be known of God is manifest within them ; for God 
hath showed it unto them. For the invisible things of him, 
even his eternal power and godhead, are clearly seen from the 
creation of the world, being understood by the things that are 
made ; so that they are without excuse, because that when they 
knew God, they glorified him not as God." 

The subject which we have thus discussed is exceedingly 

fertile in its inferences and teachings ; but we shall limit 

ourselves to two, that have a direct bearing upon the enterprise 

of Foreign Missions. 

1. In the first place it is evident that if the positions that have 

been taken are correct, natural religion consigns the entire pagan 

world to eternal perdition. 

Strictly speaking, it is not Christianity that sends the race 
of mankind to hell, but it is ethics. Christ himself says that 
He came not into the world to condemn the world, but that 
the world through Him might be saved (John iii. 17). Men 
are condemned already, previous to redemption, by the law 
written on their hearts ; by their natural convictions of moral 
truth ; by natural religion, whose truths and dictates they have 
failed to put in practice. Those theorists, therefore, who reject 
revealed religion, and remand man back to the first principles 
of ethics and morality as the only religion that he needs, send 
him to a tribunal that damns him. " Tell me," says St. Paul, 
"ye that desire to be under the law, do ye not hear the law ? 



THE GUILT OF THE PAGAN. 23 

The law is not of faith, but the man that doeth them shall live 
by them 1 ' (Gal. iv. 21 ; iii. 12). "Circumcision verily profit- 
eth if thou Jceep the law ; but if thou be a breaker of the law, 
thy circumcision is made uncircumcision " (Rom. ii. 25). If 
man had been true to all the principles and precepts of natural 
religion, it would indeed be religion enough for him. But he 
has not been thus true. The entire list of vices and sins re- 
cited by St. Paul in the first chapter of Romans, is as contrary 
to natural religion as it is to revealed. And it is precisely be- 
cause the pagan world has not obeyed the principles of natural 
religion, and is under a curse and a bondage therefor, that it is 
in perishing need of the truths of revealed religion. Little do 
those know what they are saying, when they propose to find a 
salvation for the pagan in the mere light of natural reason and 
conscience ? What pagan has ever realized the truths of natu- 
ral conscience in his inward character, and his outward life ? 
What pagan is there in all the generations that will not be 
found guilty before the bar of natural religion ? What heathen 
will not need an atonement for his failure to live up even to 
the light of nature ? Nay, what is the entire sacrificial cultus 
of heathenism, but a confession that the whole heathen world 
finds and feels itself to be guilty at the bar of natural reason 
and conscience ? The accusing voice within them wakes their 
forebodings and fearful looking-for of divine judgment, and 
they endeavor to propitiate the offended Power by their offer- 
ings and sacrifices. 

2. In the second place, it follows inevitably from these 
positions of St. Paul, concerning the guilt of the pagan, that 
nothing but revealed religion can save him from an eternity of 
sin and woe. 

Our Lord Jesus Christ well knew the significance of his last 
command to his apostles and his church, to go into all the world 
and preach the gospel to every creature. He knew what a 
measure and degree of moral truth had been wrought into the 
structure of the millions of mankind. He knew that there is 
a light that lighteth every man that cometh into the world 



24 THE GUILT OF THE PAGAN 

(John i. 9). He knew that that truth had been held in un- 
righteousness, and that that light had shined in the darkness 
that comprehended it not. He knew that upon the plane of 
natural religion and conscience the responsible creature stood 
a guilty criminal ; that he was without excuse ; that he was 
utterly unsheltered, and must be pierced through and through 
by the glittering shafts of the law which he had known, and 
which he had violated. The incarnation of the eternal Son of 
God is utterly unintelligible, except upon the supposition that 
every human creature is a guilty creature ; and this guilt is in- 
conceivable except upon the supposition, that when he knew 
God he glorified him not as God. 

It is this dark and awful fact which the church of Christ is 
continually to keep in mind. The whole world lieth in wicked- 
ness (1 John v. 19), and wickedness is crime, and crime must 
either be canceled by the blood of the God-man, or be pun- 
ished through endless ages. We are summoned to take the 
same view of this wretched and sinful world which the Founder 
of Christianity took. We are to look through his eyes, and 
breathe his spirit. His eyes are a flame of fire, and pierce 
through all the self-deceptions by which man would extenuate 
or nullify his sin ; and his spirit is that of .self-sacrificing love 
to the guilty. If the Man of Sorrows saw in the mass of man- 
kind a mass of perdition, his followers must see the same. If 
in the midst of all his tenderness and self-sacrificing love for 
the human soul, he never uttered a single word that leads us 
to suppose that that soul merits anything but hell-punishment, 
or will receive anything but this, if it stands upon its own 
merits in the day of judgment; if the pitiful Son of God and 
Son of Man, in all his various representations of the eternal 
future, never spoke a syllable that can be tortured into the 
theory of the innocency of any human being, be he Jew or 
Gentile, barbarian, Scythian, bond or free, young or old ; then 
the disciple is to be as the Master. The church of Christ 
must look out upon the millions of India, China, and Africa, as 
the Son of God looked down upon them from the heights of 



THE GUILT OF THE PAGAN. 25 

the eternal throne, and must behold in them millions upon 
millions of guilty and lost moral agents. Like him they must 
enofasre in efforts for their salvation ; and not waste their ener- 
gies in futile queryings and doubtings. The problems before 
the Eternal Mind, resj)ecting the sin and salvation of man, 
were far more difficult of solution, than those which beset the 
mind of the Christian, or the skeptic. For our Lord and 
Saviour knew infallibly how many millions upon millions of 
the race, for whom he proposed to pour out his life-blood, 
would reject him. He knew long beforehand, how many mil- 
lions upon millions of this miserable and infatuated race would 
resist, and ultimately quench the only Spirit that could reno- 
vate and save them. The checkered career of the Christian 
church, its alternating progress and decline in different ages 
and countries, the unfaithfulness of his own redeemed, and 
their lukewarmness in obeying his parting command to evangel- 
ize the nations, — the whole career of Christianity, so dis- 
couraging in many of its aspects, lay distinct and clear before 
that omniscient eye. But it did not dampen his love or his 
ardor (if we may use such a word) for an instant. Even to 
his own view, much of his love and self-sacrifice would run 
to waste, so far as the actual redemption of immortal souls is 
concerned. He knew that, like his prophet, he was to stretch 
out his hand all day long, yea, ages after ages, to a disobedient 
and a gainsaying race. But he never faltered, and he never 
hesitated. He veiled his deity in the " muddy vesture of de- 
cay," and suffered and died in it, with the same willingness and 
alacrity as if he had foreknown that every human soul would 
have welcomed the great salvation. 

Now if our Lord and Master, knowing infallibly that millions 
upon millions would trample upon his blood, and that millions 
upon millions, through the unfaithfulness of his own church, 
would never even hear of the passion in Gethsemane and Calvary : 
if our Lord and Master, in the face of these discouragements, 
while sternly as the eternal nemesis of God charging home an 
infinite guilt upon the human race, yet tenderly as a mother for 



2,6 THE OTILT OF THE PAGAN. 

a child, received upon his own person the awful vengeance of 
that nemesis, we and all his people, in all time, must breathe in 
his spirit, and imitate his example. We have no infinite and 
infallible knowledge, by which to discourage us in our efforts 
at human salvation. We know not who will reject the message, 
or whether any will. We can not 

" look into the seeds of time, 
And say which grain will grow, and which will not." 

We only know that the blood of Jesus Christ cleanses all sin 
from every soul upon whom it drops. And we know that our 
Redeemer and King has commanded us to proclaim this fact to 
every human creature. Events and successes are with him. The 
church has nothing to do but obey orders, like soldiers in a 
campaign. 

The great and the simple work before the church is to 
sprinkle the nations with the blood of atonement. This it does, 
instrumentally, when it preaches forgiveness of sins through 
Christ's oblation. The one great and awful fact in human 
history, we have seen, is the fact of guilt. And the great and 
glorious fact which the mercy of God has now set over against 
it, is the fact of atonement. It requires no high degree of 
civilization to apprehend either of these facts. The benighted 
pagan is as easily convicted as the most highly educated 
philosopher ; and his reception of the atonement of God is, 
perhaps, even less hindered by pride and prejudice. 

Let the church, therefore, dismissing all secondary and 
inferior aims, however excellent and desirable in themselves, 
go forth and proclaim to all the nations that " they are without 
excuse, because that when they knew God they glorified him 
not as God ;" and also that " God so loved the world that he 
gave his only begotten Son, that whosoever believeth in him 
should not perish but have everlasting life." 



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